The Intercession (ash-shafaa’ah) which Allaah has stored up for them is something TRUE – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 22 (Part 01)

[84] وَالشَّفاعَةُ التي ادَّخَرَها لَهُم حَقٌّ، كما رُويَ في الأَخْبارِ‏‏‏‏‏.

[84] And the intercession (ashshafaa`ah) which He has stored up for them is something true, just as is reported in the narrations.

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The Explanation – Point [84] [Part 01]

Ashshafaa`ah (the intercession) is also from the important matters of `aqeedah (creed and belief)[1] because people have gone astray with regard to affirming it. Some people went beyond the due limits in affirming it and others took a middle way.

So, with regard to the intercession on the Day of Resurrection, then the people have become divided about it, into three categories:

A people who went beyond the limits in affirming it to such an extent that they seek it from the dead and from the graves and from the idols and (from) the trees and (from) the stones.

And they worship besides Allaah that which cannot harm them and cannot benefit them; and they say, “These are our intercessors with Allaah.” (Soorah Yoonus (10), aayah 18)

(The people of shirk, they say,) “We do not worship them except so that they should draw us closer in nearness to Allaah.”  (Sooratuz-Zumar (39), aayah 3)

And a group who go beyond bounds in denying intercession, such as the Mu`tazilah and the Khawaarij. So they denied that there would be any intercession regarding the people who commit major sins (ahlul-kabaa·ir). And they contradict the proofs from the Book and the Sunnah which are mutawaatir (reported by huge number of narrators at each level of narration) affirming the intercession (ashshafaa`ah).

Whereas the Ahlus-Sunnah wal-Jamaa`ah (the people of the Sunnah and the Jamaa`ah), they took a middle path. So, they affirmed the shafaa`ah (intercession) in the manner mentioned by Allaah and His Messenger; and they truly believe in it – without ifraat (إفراط – exceeding the limits) and tafreet (تفريط – falling short of what is required).

And ashshafaa`ah (intercession) in the language, is derived from ashshaf` (الشفع – that which is even) meaning: the opposite of ‘odd’ (الوتر – al-witr) because the word al-witr means: ‘a solitary person’ (that which is single), whereas ashshaf` (that which is even) means: ‘more than one’, be it two or four or six; it is what is called ‘the even numbers’.[2]

And in the Legislation it means: acting as an intermediary to carry out needs; that an intermediary comes in-between the person who has a need and the one who possesses what he wants. And it is of two categories: (the first is) interceding with Allaah and (the second is) interceding with the creation.

As for intercession with the creation, then that is of two categories:

A good intercession (شفاعة حسنة – shafaa`atun hasanah) which is, when it is done with regard to affairs which are good, beneficial and permissible; that you mediate with someone who possesses the needs required by the people, in order that he should carry out those needs for them. He, the One free of all imperfections said,

Whoever intercedes for a good cause will receive a share of the reward for it.  (Sooratun-Nisaa· (4), aayah 85)

And he, `alayhissalaatu was-salaam said,

“Intercede and you will receive reward, and Allaah will bring about whatever He wills upon the tongue of His Messenger.” [3]

So this is shafaa`atun hasanah (good intercession) and there is reward for it because it involves bringing about benefit for the Muslims in their needs being carried out and in their attaining that which they seek which is beneficial for them, and as long as it does not involve transgression or wrong-doing against anyone.

And the second category (of intercession amongst the creation) is: evil intercession (شفاعة سيئة – shafaa`atun sayyi·ah) which means: interceding for affairs which are forbidden; such as interceding so that prescribed punishments which have become binding should be dropped. And the like of this, enters into those who the Prophet sallAllaahu `alayhi wa sallam cursed in saying,

“Allaah has cursed whoever gives shelter to a person of transgression.” [4]

And likewise, interceding with regard to seizing the property of other people without right and giving it to those who do not deserve it; Allaah the Most High said,

And whoever intercedes for an evil cause then he will have a share of the sin of it.  (Sooratun-Nisaa· (4), aayah 85)

As for intercession with Allaah, then it is not like interceding with the creation. For intercession with the Creator, that means: that Allaah, the Mighty and Majestic, honours some of His servants by granting them that they may supplicate for some of the Muslims who deserve punishment because they have committed major sins (other than shirk), so the person intercedes with Him that He should pardon those people and not punish them because that person was a believer upon tawheed. So therefore, the one interceding, he intercedes with Allaah, the Majestic and Most High, that He should pardon that person. Or, regarding someone who has entered the Hellfire because of sins, so the one who is interceding, intercedes with Allaah for that person to be taken out and for the punishment to be removed from him. And this is called ‘the intercession regarding the people who committed major sins’[5].

However, interceding with Allaah has two conditions:

The first condition is that it is done only with the Permission of Allaah. So no one can intercede with Allaah, except with His Permission. So, He is the One who permits the person who intercedes, to intercede. And as for before He has granted Permission, then no one can precede Allaah the Mighty and Majestic.

Who is there that can intercede with Him, except with His Permission?  (Sooratul-Baqarah (2), aayah 255)

And He is not like the created beings whom people come to in order to interceded with them even if they do not give permission for it. So Allaah, the Majestic and Most High, no one can intercede with Him except with His Permission.

The second condition: that the person you are interceding for is one of the people of tawheed (one who worships Allaah alone) and he is from the people of eemaan (he is a true believer – a mu·min) from those whom Allaah is pleased with – being pleased with their sayings and their actions.

And they cannot intercede except on behalf of those He (Allaah) is pleased with.  (Sooratul-Anbiyaa· (21), aayah 28)

Meaning: Allaah is pleased with that person’s sayings and actions.

And these two conditions occur together in the saying of Allaah the Most High,

Except, after Allaah has granted permission for whomever He wishes and is pleased with.  (Sooratun-Najm (53), aayah 26)

‘After Allaah has granted permission’ – this is the first condition; ‘and someone He is pleased with’ – that is the second condition.

And as for the unbeliever (kaafir), he will not be benefitted by any intercession.

Then they (the unbelievers) will not be benefitted by the intercession of those who intercede.  (Sooratul-Muddaththir (74), aayah 48)

For the wrongdoers (from the unbelievers), there will be no devoted friends nor anyone to intercede for them, who will be of aid.  (Soorah Ghaafir (40), aayah 18)

So, the intercession mentioned in the Qur·aan is of two types: intercession which is negated or denied, and that is intercession which has its conditions (one or both of them) absent; and intercession which is affirmed, which is intercession which fulfils those conditions.

So as for the unbeliever, then he will not be benefitted by intercession. Even if all the inhabitants of the heavens and of the earth were to intercede for him, Allaah still would not accept their intercession because this person is a mushrik (one who worships others besides Allaah), he is an unbeliever (kaafir) in Allaah the Majestic and Most High. Allaah is not pleased with him in his sayings and his actions. Except, for what occurs with regard to the intercession of the Prophet sallAllaahu `alayhi wa sallam with regard to his uncle – Aboo Taalib, for this is a special and particular intercession; and also, it is not an intercession for him to come out from the Hellfire, but rather an intercession for the punishment to be reduced upon this man because of the assistance he gave to the Prophet sallAllaahu `alayhi wa sallam and because of his sheltering him and defending him `alayhissalaatu was-salaam. So the Prophet sallAllaahu `alayhi wa sallam will intercede for the punishment to be reduced for him, only.

This is the confirmed intercession with its conditions, and it is of different types.

Point [84][6] to be continued inshaa· Allaah

Footnotes:

[1] As is indicated in the hadeeth of ashshafaa`ah, reported by Al-Bukhaaree as hadeeth 3340, 4712, 7510, and also by Muslim.

Translator’s Side Point: It’s a long hadeeth mentioning the Day of Resurrection, when the people would be suffering from the length of the waiting. Then they will go to the Oolul-`azm from the prophets – Aadam `alayhis-salaam, then Nooh, then Moosaa and `Eesaa, asking each of them to intercede with Allaah for the judgment to begin. Finally it will be said to them:

“Go to the Prophet sallAllaahu `alayhi wa sallam; so they will come to me and I will prostrate beneath the Throne, and it will be said, ‘O Muhammad, raise your head and intercede, your intercession will be accepted, and ask and you will be given.’”

[2] Translator’s Side Point: Some of the explainers mention that’s why, the way it’s derived in the Arabic language, is that when somebody has a need, the person who intercedes to help him, it’s as if he makes that first person, he makes him two by going and joining him in his request and going and interceding with the person who can fulfil that request.  (He is one person and you have made him even, shaf`). That’s why it’s called ashshafaa`ah.

[3] Hadeeth reported by Al-Bukhaaree as hadeeth 1432 and reported by Muslim; it is from a hadeeth of Aboo Moosaa radiyAllaahu `anh.

The full wording of Al-Bukhaaree begins: that the companion Aboo Moosaa radiyAllaahu `anh said, “Allaah’s Messenger sallAllaahu `alayhi wa sallam, when a beggar used to come to him, or someone having a need (and) this was transmitted to him, he used to say this, ‘Intercede and you will receive reward…’.”

[4] From a hadeeth of `Alee radiyAllaahu `anh who said, “We do not possess anything with us except for the Book of Allaah and this scroll from the Prophet sallAllaahu `alayhi wa sallam, containing the wording that he said, ‏

‘Al-Madeenah is a sacred area between `Aa·ir and such-and-such. Whoever introduces transgression within it, then upon him is the Curse of Allaah and the angels and all of mankind. No obligatory deed and no optional deed will be accepted from him…’Reported by Al-Bukhaaree as hadeeth 1870 and by Muslim

[5] الشفاعة في أهل الكبائر – ashshafaa`ah fee ahlil-kabaa·ir

[6] Translator’s Side Point: Shaykh Al-Albaanee (rahimahullaah) said about the ahaadeeth about the shafaa`ah, “The ahaadeeth about that are mutawaatir (reported by a huge number of people at every level) also. And Ibn Abee `Aasim, in his book: As-Sunnah, he brings six chapters about this – chapters 163 to 168, and he brings the ahaadeeth in that regard numbering hadeeth number 784 to 832 (about 48-49 ahaadeeth) and the explainer (Ibn Abil-`Izz) in his explanation mentions a good number of them and they include the fact that the intercession of the Prophet sallAllaahu `alayhi wa sallam is of eight (8) different types. So whoever wishes can refer back to that (the explanation of Ibn Abil-`Izz).”

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 94-98 (Point 84)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Transcribed by Sideeqa Ali

Points discussed in this excerpt include:

  • The intercession (ashshafaa`ah) is true and an important matter of `aqeedah
  • The three categories into which the people are divided regarding the shafaa`ah
  • Meaning of ashshafaa`ah linguistically and in the Legislation
  • The two categories of intercession: interceding with Allaah and interceding with the creation
  • The two categories of intercession with the creation: good intercession and evil intercession
  • The two conditions required for interceding with Allaah: it is only by Allaah’s Permission and the one being interceded for is from the people of tawheed and eemaan and from those that Allaah is pleased with
  • The two types of intercession mentioned in the Qur·aan: affirmed and negated
  • The unbeliever will not be benefitted by intercession
  • The ahaadeeth regarding the intercession are mutawaatir

Listen to the Part 02 of this lecture at the below link:
Different Types of Confirmed Intercession – Aqeedah Tahaawiyyah – Dawud Burbank [Audio|En]

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Allaah knows the number of people who will enter into Paradise and those who will enter into the Fire – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 25  

[86]  وقد عَلِمَ اللهُ تعالى فيما لم يزلْ عَدَدَ مَنْ يَدْخُلُ الجنَّةَ، وعَدَدَ مَنْ يَدْخُلُ النارَ جملةً واحدةً، فلا يزدادُ في ذلك العددُ، ولا ينقصُ مِنْهُ‏‏‏‏‏.

[86]  And Allaah, the Most High, has always known the number of those who will enter into Paradise, and the number of those who will enter the Fire, altogether. So, that number will not be increased, nor will it be decreased.

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The Explanation – Point [86][1]

This speech and that which follows it from the speech of the Shaykh, rahimahullaah, all of it refers to the topic of Al-Qadaa· wal-Qadr (القضاء والقدر – Ordainment and Pre-decree).

And having eemaan (true faith) in Ordainment and Pre-decree is one of the six pillars of eemaan, just as he, `alayhissalaatu was-salaam, said,

“Eemaan (true faith) is that you truly believe in Allaah and in His angels and in His Books and in His Messengers and in the Last Day, and that you truly believe in the Pre-decree – the good of it and the bad of it.” [2]

And in the Qur·aan there occurs the saying of Allaah, the Majestic and Most High,

We have created everything with a pre-decreed measure 
(Sooratul-Qamar (54), aayah 49)

And His saying,

He (Allaah) created everything and gave it a pre-decreed measure
(Sooratul-Furqaan (25), aayah 2)

So, there is nothing without a pre-decreed measure, or nothing which randomly occurs, or nothing that just happens unexpectedly; rather, everything which happens, does so in accordance with a pre-decreed measure and having been written.

And having eemaan (true faith) in Al-Qadaa· wal-Qadr (Pre-ordainment and Pre-decree) includes four (4) levels and we will abridge them as follows:

The First Level: To have eemaan (true faith) in Allaah’s comprehensive Knowledge (Al-`Ilm – العلم) which covers everything, and that Allaah has known all things, always. He knew whatever happened and whatever was going to happen and whatever was not going to happen and if it had happened, how it would have been. Nothing whatsoever is hidden from His Knowledge, He, the One free of all imperfections and the Most High.

The Second Level: (Al-Kitaabah) That Allaah the Majestic and the Most High, He wrote in Al-Lawh Al-Mahfooz (The Preserved Tablet) the pre-decreed measures of every created thing, after having known them, He the Perfect.

And this is the Universal and all-inclusive Writing which covers everything. And there occurs in a hadeeth (that Allaah’s Messenger sallAllaahu `alayhi wa sallam said),

“The first thing that Allaah created was the Pen. He said, ‘Write!’ It said, ‘What shall I write?’ He said, ‘Write down whatever will occur until the Day of Resurrection.’” [3]

So, the Pen wrote down whatever was going to happen until the Day of Resurrection.

The Third Level: The level of Al-Mashee·ah (Allaah’s Wish and Will). So nothing occurs in this creation except by the Will and Wish of Allaah from that which is in the Preserved Tablet (Al-Lawh Al-Mahfooz) and what is within His Knowledge, He the Perfect and Most High. Nothing happens without His Will and nothing occurs within His Sovereignty unless He wills it (if He doesn’t will it, it doesn’t occur), He the Perfect.

Allaah does whatever He wills.
(Sooratul-Hajj (22), aayah 14)

Likewise, Allaah does whatever He wishes.
(Soorah Aal-`Imraan (3), aayah 40)

So, everything which occurs in this creation, whether life or death, whether someone being rich or someone being poor, whether someone having eemaan (true faith) or being an unbeliever; all of that was in accordance with Allaah’s Wish and Will. He wished the good and He wished the evil. He wished true faith (eemaan) and He wished unbelief (kufr). So, everything enters into His Al-Mashee·ah (His Universal Wish); whatever He wished to occur, occurred; and whatever He did not wish, did not occur.

The Fourth Level: The level of creating and bringing into existence (al-khalq wal-eejaad – الخلق والإيجاد). So whatever things He wished and willed, then He brought it into existence and created it.

Allaah is the Creator of everything and He is a Guardian and Disposer of Affairs over everything.
(Sooratuz-Zumar (39), aayah 62)

The Creating and the Command are His
(Sooratul-A`raaf (7), aayah 54)

No calamity strikes upon the earth nor in your selves, except that it is written down in a Book before We created it. (Sooratul-Hadeed (57), aayah 22)

And the proofs of (Allaah’s) Knowledge are very many.

So from that which Allaah has described Himself with, is Al-`Ilm (العلم – Knowledge). So He, the One free of all imperfections and the Most High, He knows the number of people who will enter into Paradise and those who will enter into the Fire, and that is in His Eternal Knowledge (He has always known that).

And that whatever Allaah, the Most High had decreed, that will not be added to nor will it be decreased. And from that, is that He knows the inhabitants of Paradise and the inhabitants of the Fire, and He knows what they were going to do. We have eemaan (true faith) in that and we apply ourselves to action. We do not debate concerning Ordainment and Pre-decree, saying “how?” and “why?” and “how can a person be taken to account for something which Allaah pre-decreed?” to the rest of the foolish talk and wastage of time, and raising objections against Allaah, the Mighty and Majestic.

What is obligatory upon you, is rather, to perform the acts of obedience and to avoid the sins. It is not the business of a slave to try and investigate the Secret of Allaah, the Mighty and the Majestic, and to dispute with the Lord, the Majestic and Most High. Rather, his business is to act. So therefore, when the Prophet sallAllaahu `alayhi wa sallam informed his Companions that there is no one from them except that his place is written down – whether it be in Paradise or it be in the Fire, they said, “O Messenger of Allaah, shall we not then depend upon what is written down for us and leave off actions?” So he said,

“No, act, for everyone will have that which he was created for, made easy for him.” [4]

He, the Most High said,

Your deeds are diverse. So whoever spends in Allaah’s cause and fears and is dutiful to Him, and believes in Allaah’s reward, then We will make easy for him, acts which are pleasing to Allaah. (Sooratul-Layl (92), aayaat 4-7)

So the reason here, is from the servant himself (why Allaah will make good deeds easy for the person) – either he is a person who is fortunate or a person who is wretched.

And whoever is miserly, withholding from spending in Allaah’s cause, and thinks himself self-sufficient and does not act in obedience to Allaah, and denies Allaah’s reward, then We will make actions which Allaah hates, easy for him. (Sooratul-Layl (92), aayaat 8-10)

So what is required from us, is performing righteous and correct actions and leaving off evil actions.

And as for using Pre-ordainment and Pre-decree as an argument, then it is not an excuse because Allaah, the Mighty and Majestic, has made the good clear to us, and the evil; so therefore there is no excuse. And the people fall into problems because of their entering into affairs which they are not qualified for. So he says, “If Allaah has written for me that I will enter into Paradise, then I will enter it and if He has written for me that I will enter the Fire then I am going to enter it,” and he doesn’t perform any actions.

Then it is to be said to him: You, yourself don’t apply this saying upon yourself. Do you just sit in your house and leave off seeking provision? And do you say, “If Allaah has written down provision for me, He will make it easy for me.” Or is it that you go out and you strive and you seek for your provision? Even the animals and the birds don’t just sit in their homes; rather, they go out and they seek for their provision. And there occurs in the hadeeth, the saying of the Prophet sallAllaahu `alayhi wa sallam:

“If you truly had reliance upon Allaah, then He would provide for you just as He provides for the birds. They go out hungry and they return with full bellies.” [5]

So Allaah created them (the birds and animals) upon the inborn nature of seeking for provision and of using the necessary means; and they are animals and you are a man will intellect!

And also, if someone stole something from you, would you say, “This was just something pre-decreed and ordained,” or would you make a complaint against him? Rather, indeed you would make a complaint against him and you would seek it and you would argue your case; you would not use as an argument Pre-ordainment and Pre-decree!

 End of explanation of point [86][6]

[87]  وكذلك أَفْعَالُهُم فِيما عَلِمَ مِنْهُم أَن يفْعَلُوه‏‏‏‏‏.
[87]  And the same applies to their deeds; He knew whatever they were going to do.

The Explanation – Point [87]

Meaning: He knew their deeds, always.

End of explanation of point [87]

[88]  وكلٌّ مُيَسرٌ لما خُلِقَ لَه‏‏‏‏‏.
[88] Everyone will have what he was created for, made easy for him.

The Explanation – Point [88]

He, the Most High said,

So whoever gives in Allaah’s cause and spends in obedience to Allaah, and fears Him and is dutiful to Him and believes in His reward, then We will make easy for him actions which are pleasing to Allaah. And whoever is miserly, and withholds from giving in Allaah’s cause, and thinks of himself as being self-sufficient and does not act in obedience to Allaah, and who denies His reward, then We will make actions which Allaah hates and is not pleased with, easy for him. (Sooratul-Layl (92), aayaat 5-10)

End of explanation of point [88]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 105-110 (Point 86-88)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Transcribed by Sideeqa Ali

Footnotes:

[1] Translator’s Side Point: The author, rahimahullaah, moves on to a few points connected to Qadr (Pre-decree) and we already had something with regard to Pre-decree in the book, that being points number 28-37 where the author, rahimahullaah said:

“He created the creation whilst having full Knowledge (of them). And He decreed fixed limits for them. And He laid down fixed time-spans for them. And nothing was hidden from Him before He created them. And He knew whatever they were going to do, before He created them. And He commanded them to obey Him and He forbade them from disobeying Him. And everything occurs in accordance with His Pre-decree. And His Will is enacted, not the will of the servants except what He wills for them. So whatever He willed for them occurs, and whatever He did not will for them does not occur. He guides whomever He wishes, and protects and keeps safe as a favor upon them; and He misguides whomever He wishes and humiliates and puts to trial from (His) Justice. All of them vary within His Will, between His Favor and His Justice.”

[2] Hadeeth reported by Al-Bukhaaree (no. 50) and by Muslim in his Book of Eemaan (no. 10) as the hadeeth of Aboo Hurayrah radiyAllaahu `anh.

[3] This hadeeth is reported by Aboo Ya`laa from the Prophet sallAllaahu `alayhi wa sallam and it was declared Saheeh (Authentic) by Shaykh Al-Albaanee in AsSaheehah (no. 133). Also reported by Al-Bayhaqee in his book As-Sunan Al-Kubraa as being mawqoof from (the statement of the Companion) Ibn `Abbaas radiyAllaahu `anhumaa. Also reported by Aboo Daawood and At-Tirmidhee from the hadeeth of `Ubaadah ibn AsSaamit radiyAllaahu `anh and declared Saheeh (Authentic) by Shaykh Al-Albaanee.

[4] Hadeeth reported by Al-Bukhaaree (no. 6605) and likewise by Muslim. It is from a hadeeth of `Alee radiyAllaahu `anh.

[5] Reported by Ahmad in his Musnad, and by `Abd ibn Humayd, and by At-Tirmidhee and Ibn Maajah, and At-Tirmidhee said it is Hasan-Saheeh. And it was declared authentic by Shaykh Ahmad Shaakir in his checking of the Musnad. Likewise, it was declared Saheeh by Shaykh Al-Albaanee rahimahullaah. It is from a hadeeth of `Umar radiyAllaahu `anh.

Translator’s Side Point: This is a hadeeth that sometimes the Sufis beggars try and use to say that they are not begging but they are depending and relying upon Allaah. But as the scholars say, they are just begging from the people and they try to use this hadeeth as it mentions, “If only you had reliance upon Allaah, then He would provide for you just as He provides for the birds.” The scholars and explainers say that the last part of this hadeeth is a refutation of them because it mentions that the birds “go out hungry and they return with full bellies.” So, they go out and look for food and when they’ve found it, they come back with their bellies full.

[6] Translator’s Side Point: Shaykh Al-Albaanee (rahimahullaah) said regarding this point: “The author rahimahullaah is indicating the hadeeth of `Abdullaah ibn `Amr radiyAllaahu `anhumaa who said,

‘Allaah’s Messenger sallAllaahu `alayhi wa sallam came out to us and in his hand he had two books and he said, “Do you know what these two books are?” So we said, “No, O Messenger of Allaah, not unless you inform us.”  So he said about the book in his right hand, “This is a book from the Lord of the whole of the creation. It contains the names of the inhabitants of Paradise and the names of their fathers and their tribes, and then their total number is mentioned; it will not be added to and it will not be taken away from, ever.” Then he said about the book in his left hand, “This is a book from the Lord of the whole of the creation, containing the names of the inhabitants of the Fire and the names of their fathers and their tribes, and then He mentioned their total number; so it will not be added to, nor will it be decreased, ever.” So his Companions said, “Then on what basis is there to be any action if the affair has been finished?” So he said, “Strive to act correctly and to be justly balanced because the person of Paradise will have his actions sealed for him with the actions of the people of Paradise, no matter what he may have done; and the person of the Fire will have his actions sealed for him with the actions of the people of the Fire, no matter what he may have done.” Then Allaah’s Messenger sallAllaahu `alayhi wa sallam said motioning with his hands and he threw them (the two books) away. Then he said, “Your Lord has finished with regards to the servants,

A group in Paradise and another group in the Fire.
(SooratushShooraa (42), aayah 7)”’

This hadeeth was reported by At-Tirmidhee and he declared it authentic, and others as well. And I have researched it in my book AsSaheehah as hadeeth no. 848.”

Likewise, in his checking of At-Tirmidhee, Shaykh Al-Albaanee declared it Hasan (good).

Points discussed in this excerpt include:

  • Having eemaan (true faith) in Ordainment and Pre-decree (القضاء والقدر) is one of the six pillars of eemaan
  • There is nothing without a pre-decreed measure, or which randomly occurs, or that just happens unexpectedly
  • The four (4) levels of eemaan in Al-Qadaa wal-Qadr: Al-`Ilm, Al-Kitaabah, Al-Mashee·ah and Al-Khalq
  • Obligation upon a person to perform acts of obedience and avoid sins
  • Pre-ordainment and Pre-decree is not to be used as an argument/excuse
  • Allaah knows those who will enter the Paradise and the Fire, their total number and their deeds
  • Everyone will have what he was created for, made easy for him

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

The Throne (Al-`Arsh) and the Footstool (Al-Kursee) are true – Aqeedah Tahawiyyah – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 29

            والعرشُ والكرسيُّ حقٌّ.

[Point 117]   And the Throne (Al-`Arsh) and the Footstool (Al-Kursee) are true.


The Explanation – Point [117]

Allaah, the Perfect and Most High, created the heavens and He created the earth, and He created the Footstool (Kursee) and He created the `Arsh (Throne), all of these are things created by Allaah, the Mighty and Majestic. The heavens are above the earth, and above the heavens is al-bahr (البحر – the ocean) and above the ocean is the Footstool, and above the Footstool is the `Arsh (Throne). So that is the highest of all of the created things; and that is as occurs in the hadeeth,

That the seven heavens compared to the Kursee (Footstool) are just like seven dirhams (small silver coins) thrown in a shield. [1]

Meaning: the seven heavens and their greatness, and whatever is within them, compared to the Kursee (Footstool) are just like seven dirhams (small silver coins) thrown in the like of a large circle of metal which the fighter uses as a shield. So what are seven dirhams compared to the large circular shield? In comparison, they are very little. In that regard, there is His saying, He the Most High,

His (Allaah’s) Kursee (Footstool) extends over the heavens and the earth.
 (Sooratul-Baqarah (2), aayah 255)

And the `Arsh (Throne) is even greater than the Kursee (Footstool). So the Kursee (Footstool) compared to the `Arsh (Throne) is just like a ring thrown in a desert, as occurs in the hadeeth. So if you were to throw a little ring into a broad, expansive piece of land, what would the size of the ring be compared to the size of that whole desert? Nothing!

These created things are tremendous and extremely vast, (so vast) as is known to none except Allaah, the Perfect and Most High.

So, the `Arsh (Throne) is the highest of all the created things. And Allaah, the Perfect, is High and Exalted above His `Arsh (Throne), above His creation.

So therefore, the Kursee (Footstool) is beneath the `Arsh (Throne). And there occurs in a narration that it (the Kursee – Footstool) is the place of the two Feet.[2] So, the Kursee (Footstool) is something created and it does not mean al-`Ilm (العلم – Knowledge) as has been attributed to Ibn `Abbaas radiyAllaahu `anhumaa, that he said with regard to the saying of Allaah, the Most High,

His Kursee extends over …

That he (Ibn `Abbaas) said it means: “His Knowledge;”[3] meaning that His Knowledge extends over the heavens and the earth. This meaning is correct; however, that is not what is meant by the aayah. So, the Kursee (Footstool) is something created whereas al-`Ilm (Allaah’s Knowledge) is an Attribute from the Attributes of Allaah, the Mighty and Majestic; it is not from that which He has created. So therefore, it is obligatory to have eemaan (truly believe) in the `Arsh (Throne) and in the Kursee (Footstool); this being something true upon its true reality. And the `Arsh (Throne) is not as the Ash`arees say, and whoever proceeds along their way, that the `Arsh (Throne) means Al-Mulk (الملك – Kingship or Sovereignty). So they say, with regard to His saying, He the Most High,

(Allaah) ascended over the Throne
 (Sooratul-A`raaf (7), aayah 54)

They (the Ash`arees) say it means: “He gained control over Sovereignty or Kingship.” And this is misguidance. So the Throne (`Arsh) is something created.

And His Throne was above the water
 (Soorah-Hood (11), aayah 7)

So, beneath the Throne (`Arsh) is the Kursee (Footstool), and beneath the Kursee (Footstool) is the heavens, and the earth is beneath the heavens. And there occurs in the hadeeth (the saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam),

“So if you ask Allaah for Paradise (Jannah), then ask Him for the highest Firdaws because it is the middle part of Paradise and the highest part of Paradise, and above it is the Throne (`Arsh) of the Most Merciful.” [4]

So, Al-Firdaws is the highest of the Gardens of Paradise and above it is the Throne (`Arsh) of the Most Merciful.

So, His Throne (`Arsh) is something created and it has carriers/bearers (حملة – hamalah) and they are groups from the Angels.

And on that Day (the Day of Resurrection), eight carriers will carry the Throne of your Lord  (Sooratul-Haaqqah (69), aayah 17)

So before the Day of Resurrection, it will be carried by four (Angels) but when the Day of Resurrection comes they will be doubled and they will become eight. And each one of the Angels (who will carry the Throne) is such that his created form, his tremendous size and his strength cannot be imagined.

And could it be said: if someone says that the Throne means ‘Sovereignty’, could it be said that Sovereignty will be carried by the Angels?

End of explanation of point [117][5]

Footnotes:

[1] Translator’s Note: Reported as a hadeeth by Ibn Jareer At-Tabaree in his Tafseer, and by others; and verifiers make it clear that its chain of narrations is weak – it is not authentic. Its chain of narrations contains a weak narrator called `Abdur-Rahmaan ibn Zayd ibn Aslam; and its chain of narration is also broken after that. This is pointed out by the verifiers of Kitaab At-Tawheed such as Shaykh Jaasim ad-Dawsaree in his book An-Nahaj As-Sadeed (النهج السديد) his checking of Kitaab At-Tawheed. And this point is also made by Shaykh Al-Albaanee rahimahullaah in Silsilah Al-Ahaadeeth AsSaheehah (سلسلة الأحاديث الصحيحة) no. 109. So this hadeeth with this wording is not authentic. An authentic wording will follow inshaa· Allaah.

[2] Translator’s Side Point: As for this narration, then it is declared Saheeh (Authentic) by Shaykh Al-Albaanee and others as a saying of Ibn `Abbaas radiyAllaahu `anhumaa with an authentic chain of narration reported by Al-Haakim and Ibn Abee Shaybah in his book and Sifatul-Jannah (صفة الجنة) that Ibn `Abbaas radiyAllaahu `anhumaa stated this.

[3] Translator’s Side Point: The verifiers, amongst them Shaykh Muqbil rahimahullaah, in his checking of Ibn Katheer, and other verifiers as well, they make clear that this report from Ibn `Abbaas is not authentic. The reason being, that the narrator from Ibn `Abbaas is quoted as being his student Sa`eed ibn Jubayr, and the narrator from Sa`eed ibn Jubayr is Ja`far ibn Abil-Mugheerah, and the verifiers such as Ibn Mandah, they mention this narrator (Ja`far ibn Abil-Mugheerah) is weak in his narrations from Sa`eed ibn Jubayr.

[4] This hadeeth is reported by Al-Bukhaaree as hadeeth 2790 and 7423; and it is from a hadeeth of Aboo Hurayrah radiyAllaahu `anh.

[5] Translator’s Side Point: Shaykh Al-Albaanee rahimahullaah, he said in his notes:

“Know that the `Arsh (Throne) is a very great creation as is proven in the aayaat of the Qur·aan and in the ahaadeeth of the Prophet sallAllaahu `alayhi wa sallam. And this is why He, the Most High, attributed it to Himself in His saying,

Allaah described Himself as being “the Possessor or the Owner of the Throne”, and you will find other aayaat (about the Throne) in the explanation (of Ibn Abil-`Izz).

And in the language, it (`Arsh) means: the throne (seat) of the king. And from its characteristics mentioned in the Qur·aan is:

And eight (Angels) will bear the Throne of your Lord on the Day of Resurrection
(Sooratul-Haaqqah (69), aayah 17)

And that it is upon the water. And in the Sunnah there is mentioned that from the Angels who bear the Throne, there is one Angel who, from his earlobe to his shoulder is a distance of seven hundred (700) years (he authenticates it in AsSaheehah (no. 151) – a hadeeth of Aboo Daawood from Jaabir radiyAllaahu `anh). And also that it (the `Arsh) has supports, and also that it is the ceiling of Jannatul-Firdaws. That occurs in authentic ahaadeeth which are mentioned in the explanation (of Ibn Abil-`Izz). And all of this nullifies the false interpretation that the `Arsh means Al-Mulk (Kingship) and extensive Sovereignty!

And as for the Kursee (Footstool) then regarding that is His saying, He the Most High,

His Footstool extends over the heavens and the earth
 (Sooratul-Baqarah (2), aayah 255)

And the Kursee (Footstool) is in front of the Throne, and it is authentic from Ibn `Abbaas radiyAllaahu `anhumaa, as his saying, that he said, “The Kursee (Footstool) is the place of the two Feet, and the Throne – no one knows its size except Allaah, the Most High.” (Reported by Al-Haakim and Ibn Abee Shaybah in his book Sifatul-Jannah, and Shaykh Al-Albaanee said that it is authentic.)”

Shaykh Al-Albaanee then mentions that he has verified this narration in his book Mukhtasar Al-`Uloo of AdhDhahabee (مختصر العلو للذهبي), and he said,

“There is nothing authentic from the Prophet sallAllaahu `alayhi wa sallam as his saying, except for his saying `alayhissalaatu was-salaam, (with regard to the Kursee (Footstool)),

“The seven heavens compared to the Footstool are just like a ring thrown into a desert, and the size of the `Arsh compared to the Footstool is like the size of that desert compared to the size of that ring.”

So that nullifies also, the misinterpretation of the Footstool to mean al-`Ilm (Knowledge) and this interpretation is not authentic from Ibn `Abbaas radiyAllaahu `anhumaa, as I have verified in my book AsSaheehah (no. 109).”

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 121-125 (Points 111-117)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Aqeedah of the Salaf: Eemaan in Paradise and Hell & That They Are Both Created – Abu Muhammad al-Maghribee [Audio|En]

The Explanation of the Creed of the Salaf,  by Imaam Abee Uthmaan Ismaa’eel bin Abdir-Rahmaan As-Saaboonee,rahimahullaah, as explained by our noble sheikh al-Allaamah Rabee’ bin Haadee Al-Madkhalee, hafidhahullaah.

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

Chapter 12: Eemaan in Paradise & Hell
& That They are Both Created

[91] Ahl us-Sunnah testify and believe that Paradise and Hell are both created. They will remain eternally and the people of Paradise will never leave it. Also the inhabitants of Hell, who were created for it, will never come out of it. Death will be sacrificed on the wall between Paradise and Hell, then a call will be made that day:

..O people of Paradise, there is eternity and no death. O people of Hell, there is eternity and no death.

This is what is reported authentically from the Messenger of Allaah [صلى الله عليه وسلم) [107)

Footnotes:

[107] Related by al Bukhaaree [4730,6544 – 6545,6548 ] and Muslim [2850]

Listen to the full audio explanation of the Book:
http://followthesalaf.com/?tag=Aqeedatus-Salaf

Aqeedah of the Salaf: The Hawd & The Kawthar (The Pool & The River) – Abu Muhammad al-Maghribee [Audio|En]

The Explanation of the Creed of the Salaf,  by Imaam Abee Uthmaan Ismaa’eel bin Abdir-Rahmaan As-Saaboonee,rahimahullaah, as explained by our noble sheikh al-Allaamah Rabee’ bin Haadee Al-Madkhalee, hafidhahullaah.

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

The Hawd & The Kawthar (The Pool & The River)

[89] They believe in the Hawd [102] and the Kawthar. Also in the entering of a group of Ahl ut-Tawheed into Paradise without account. There will also be a group from them who will have an easy reckoning, without any harm befalling them, or any punishment overtaking them. A group from them who had sinned will enter the Fire, then they will be freed and led out of it and joined up with their brothers who preceded them in entering Paradise. [103]

They ( i.e. Ahl Hadeeth ) know with certainty and truth that the sinful from amongst the Ahl ut Tawlieed will not remain in the Fire eternally, and will not be left there forever. [104] As for the unbelievers, they shall abide in Hell forever and never come out of it nor shall they ever be reprieved. Allaah will never leave in the Fire anyone, who was disobedient from Ahl ul-Eemaan.

Footnotes:

[102] TRANSLATORS NOTE ~ The Messenger of Allaah, (صلى الله عليه وسلم) , said:

My pool takes one month to cross. Its water is whiter then milk and its smell is nicer than musk. Its drinking cups are like the stars in the sky. One who drinks from it will never be thirsty again.

Related by al-Bukhaaree [ 6579]

[103] TRANSLATORS NOTE ~ Contrary to what the Mu’tazilah say.

[104] TRANSLATORS NOTE ~ Contrary to what the Khawaarij say.

 

Part 01:

Part 02:

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Aqeedah of the Salaf: The Outcome of the Slaves is Unknown – Abu Muhammad al Maghribee [Audio|En]

The Explanation of the Creed of the Salaf,  by Imaam Abee Uthmaan Ismaa’eel bin Abdir-Rahmaan As-Saaboonee,rahimahullaah, as explained by our noble sheikh al-Allaamah Rabee’ bin Haadee Al-Madkhalee, hafidhahullaah.

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

Chapter 20: The Outcome of the Slaves is Unknown

[115] The People of Hadeeth believe and testify that the end of the slave is unknown. No one knows what his end shall be. They (People of Hadeeth) do not pass judgement on a specific person that he will be from the people of Paradise or from the people of Hell, because that is something which is hidden from them. They do not know in which state a person will die, whether it is upon Islaam or unbelief, so due to this fact they say:

“Indeed we are Believers, if Allaah wills.”

That is, from those Believers who will have a good end, if Allaah wills [134]

[134] TRANSLATORS NOTE ~ The Prophet(صلى الله عليه وسلم), said:

Do not be delighted by the actions of anyone until you see how he ends up”.

Related by Ahmad [ 3:120,223 ] and lbn Abee ‘Aasim [ 393-395 ]. The isnaad is Saheeh.

Chapter 21: The Ruling Upon On One Who Died Upon Belief Or Unbelief

[l16] And the People of Hadeeth witness for the one who dies upon Islaam that his end will be Paradise even if their fate was written by Allaah that they will be punished with the Fire for a period, as a result of their sins which they committed and did not repent from. They will eventually enter Paradise and no one from amongst the Muslims will remain in Hell eternally. This is a great blessing and favour from Allaah. If one dies upon unbelief, and Allaah’s protection is sought from this, he will be thrown into the Fire and he will not be saved from it, and he will stay there forever.

Part 01:

Part 02:

Listen to the full audio explanation of the Book:
http://followthesalaf.com/?tag=Aqeedatus-Salaf

Aqeedah of the Salaf: The Creation of the Slaves Actions – Abu Muhammad al Maghribee [Audio|En]

The Explanation of the Creed of the Salaf,  by Imaam Abee Uthmaan Ismaa’eel bin Abdir-Rahmaan As-Saaboonee,rahimahullaah, as explained by our noble sheikh al-Allaamah Rabee’ bin Haadee Al-Madkhalee, hafidhahullaah.

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

Chapter 16: The Creation Of The Slaves Actions

[106] And from the sayings Ahl-us-Sunnah wal Jamaa’ah about the deeds of the slaves, is that they are created by Allah, The Most High. They do not have any doubt in that. They do not regard anyone who rejects and negated this statements ( belief) as being from the people of guidance and religion of truth. [118]

Footnotes:

[118] See Imam al-Bukhaaree’s treatise Khalq Aaf’aal al-‘Ibaad and the Sharh al-‘Aqeedah at-Tahaawiyyah (p.430-439).  Allaah says:

وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
Allaah Created you and your actions.

Sooratas-Saffaat: 37:96

Listen to the full audio explanation of the Book:
http://followthesalaf.com/?tag=Aqeedatus-Salaf

The Aqeedah of the Salaf: We do not Call a Muslim an Unbeliever Due to his Sins – Abu Muhamamd al Maghribee [Audio|En]

The Explanation of the Creed of the Salaf,  by Imaam Abee Uthmaan Ismaa’eel bin Abdir-Rahmaan As-Saaboonee,rahimahullaah, as explained by our noble sheikh al-Allaamah Rabee’ bin Haadee Al-Madkhalee, hafidhahullaah.

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

Chapter 14: We do not Call a Muslim an Unbeliever Due to his Sins

[100] Ahl us-Sunnab believe that if a Believer commits sins, however small or large they may be, he does not become an unbeliever. If he leaves this world without making any repentance from them and he dies upon Tawheed and Ikhlaas, then his affair is entirely up to Allaah, The Most Mighty and The Most Majestic. If He wills, He may forgive him and enter him into Paradise on the Day of judgement, safe and sound without being afflicted by the fire and without being punished for his perpetration of the sins.

He will be brought on the Day of judgement with his sins and misdeeds. If Allaah wills, He will punish him for a period in the Fire. If He punishes him, he will not however remain in the Fire forever, but he will eventually be freed and taken out from it, to the place of tranquility and content.

[101] Our Shaykh, the Imaam Aboo Tayyeb Sahl ibn Muhammad as- Sa’lookee, raheemahullaah, said:

“The sinning believer, even if he is punished by the fire, he will not be thrown in there the same way as the unbeliever is thrown in the fire. He will not remain there the same way as the unbeliever will remain there nor will he be wretched and miserable the same way the unbeliever is wretched and miserable.”

[102] This means that the unbeliever will be dragged to the Fire on his face, he will be thrown in there chained, and then hung upside down, shackled by having his hands tied to his neck with strong and heavy chains. However, the sinning believer, if he is afflicted by the Fire, he will enter it like a criminal enters a prison in this world on his feet, not upside down nor thrown in. The meaning of his statement:

“…he will not, be thrown in there the same way as the unbeliever is thrown in the fire…,” means that the unbeliever will have all his body burned and every time his skin is roasted through it will be replaced with another, so that he may taste the punishment again, as Allaah informs us in His Book:

“Indeed, those who have disbelieved in our signs, we shall burn them in a fire. We shall change their skins for other skins, so that they may taste the punishment again.” [Soorah an-Nisaa 4;56]

As for the believers they will not have their faces scorched by the Fire, and their limbs which they used for sujood will not be burned. For Allaah has forbidden the Fire from burning them. “ [113]

[103] His saying: “…he will not stay in the Fire like the unbeliever would…”, means that the unbeliever will remain in it forever and never come out of it. Allaah will never leave any sinning believer in the Fire forever.

His saying: “…he will not be afflicted like the unbeliever”, means that the unbeliever has no hope of the Mercy of Allah and no opportunity for reprieve from the punishment. As for the believer he will never be cut off from the hope of the Mercy of Allaah.

The final outcome for all the believers is Paradise, as they were created for it and it was created for them, as a Mercy and a Blessing from Allaah.

Footnotes:

[113] The prophet صلى الله عليه وسلم said: “Allaah has forbidden the fire to eat up the traces of Sujood”. Related by al-Bukhaaree [806] and Muslim [182]

Listen to the full audio explanation of the Book:
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The Aqeedah of the Salaf : The Position with Regards to the Disputes between the Companions – Abu Muhammad al Maghribee [Audio|En]

The Explanation of the Creed of the Salaf,  by Imaam Abee Uthmaan Ismaa’eel bin Abdir-Rahmaan As-Saaboonee,rahimahullaah, as explained by our noble sheikh al-Allaamah Rabee’ bin Haadee Al-Madkhalee, hafidhahullaah.

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the text from the Book]

Chapter 25: Their Position With Regards To The Dispute Between The Companions

[130] The People of Hadeeth hold that one must refrain ( from discussing the dispute between the Companions of the Messenger of Allaah صلى الله عليه وسلم). The tongues must be purged from mentioning anything which entails the attribution of shortcomings and deficiencies to them. [146] They (The People of Hadeeth ), hold that one should seek Allaah’s Mercy for all of them and have love and defend each and every one of them. They also hold that one should exalt the status of the Prophet’s wives, radiyallaabu ‘anhum, supplicate for them, recognise their excellence and acknowledge that they are the Mothers of the Believers.

Footnotes:
146: Translators Note ~ The Prophet (صلى الله عليه وسلم) said: “When my Companions are mentioned then withold.” Related by at-Tabaraanee and see Silsilatul-ahadeeth-is-Saheehah [34]

Part 01:

Part 02:

Listen to the full audio explanation of the Book:
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The Aqeedah of the Salaf : The Whisperings of the Devils – Abu Muhammad al Maghribee [Audio Series]

The Explanation of the Creed of the Salaf,  by Imaam Abee Uthmaan Ismaa’eel bin Abdir-Rahmaan As-Saaboonee,rahimahullaah, as explained by our noble sheikh al-Allaamah Rabee’ bin Haadee Al-Madkhalee, hafidhahullaah.

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

Chapter 28: The Whisperings of the Devils (Shayaateen)

[The below is the text from the Book]

[134] The People of Hadeeth believe that Allah, The One free from all deficiencies, Created the devils with the characteristic of whispering to mankind and they intend their downfall, so they lie in wait for them.

وَإِنَّ الشَّيَاطِينَ لَيُوحُونَ إِلَىٰ أَوْلِيَائِهِمْ لِيُجَادِلُوكُمْ ۖ وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ

“Indeed the devils do inspire their friends to dispute with you and if you obey them, then indeed you will become an polytheist.” (Sooratul-An’aam 6:121)

[135] Allaah empowers them (the devils ) over whomsoever He wishes and He protects whomsoever He wishes from their plots and deceptions. Allaah The Most Mighty and Majestic says:

وَاسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُم بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِي الْأَمْوَالِ وَالْأَوْلَادِ وَعِدْهُمْ ۚ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا

إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ ۚ وَكَفَىٰ بِرَبِّكَ وَكِيلًا

“And Istafziz [literally means: befool them gradually] those whom you can among them with your voice (i.e. songs, music, and any other call for Allah’s disobedience), make assaults on them with your cavalry and your infantry, mutually share with them wealth and children (by tempting them to earn money by illegal ways usury, etc., or by committing illegal sexual intercourse, etc.), and make promises to them.” But Satan promises them nothing but deceit.Verily! My slaves (i.e the true believers of Islamic Monotheism), you have no authority over them. And All-Sufficient is your Lord as a Guardian.(Sooratul-Israa 17:64-65)

إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ
إِنَّمَا سُلْطَانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَالَّذِينَ هُم بِهِ مُشْرِكُونَ

Verily! He has no power over those who believe and put their trust only in their Lord (Allah).His power is only over those who obey and follow him (Satan), and those who join partners with Him (Allah)  (Sooratul-Nahl 16:99-100)

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The Correct Creed Regarding the Family of the Prophet (Ahlul Bayt) – Dr. Saleh As-Saleh [Audio|En]

Bismillaah

Ibn `Umar (May Allah be pleased with them) reported: Abu Bakr (May Allah be pleased with him) said: “Show reverence to Messenger of Allah (sallallaahu ’alayhi wa sallam) by honouring the members of his family.” [Al-Bukhari].

Yazid bin Haiyan reported: I went along with Husain bin Sabrah and `Amr bin Muslim to Zaid bin Arqam (May Allah be pleased with them) and, as we sat by his side, Husain said to him,Zaid, you acquired great merits, you saw Messenger of Allah (sallallaahu ’alayhi wa sallam), listened to him talking, fought by his side in (different) battles, and offered Salat (prayer) behind him. Zaid, you have indeed earned great merits. Could you narrate to us what you heard from Messenger of Allah (sallallaahu ’alayhi wa sallam)?” Zaid said, “By Allah! I have grown old and have almost spent up my age and I have forgotten some of the things which I remembered in connection with Messenger of Allah (sallallaahu ’alayhi wa sallam), so accept what I narrate to you, do not compel me to narrate what I fail to narrate”. He then said, “One day Messenger of Allah (sallallaahu ’alayhi wa sallam) stood up to deliver a Khutbah at a watering place known as Khumm between Makkah and Al-Madinah. He praised Allah, extolled Him, and exhorted (us) and said, `Amma Ba`du. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Rubb and I will respond to Allah’s Call, but I am leaving with you two weighty things: the first is the Book of Allah, in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it.’ He exhorted (us to hold fast) to the Book of Allah and then said, `The second is the members of my household, I remind you (to be kind) to the members of my family. I remind you (to be kind) to the members of my family. Husain said to Zaid, “Who are the members of his household, O Zaid? Aren’t his wives the members of his family?” Thereupon Zaid said, “His wives are the members of his family. (But here) the members of his family are those for whom Zakat is forbidden”.  He asked, “Who are they?” Zaid said, “Ali and the offspring of `Ali, `Aqil and the offspring of `Aqil and the offspring of Ja`far and the offspring of `Abbas.” Husain asked, “For all of them the acceptance of Zakat is forbidden?” Zaid (May Allah be pleased with him) said, “Yes”.

[Sahih Muslim].

[Source for above hadiths: Riyad-us-saliheen Darussalam English Translation]

Posted from : Audio Series : 
The Correct Creed – Based upon the book of Shaykh al Burjiss

Related Links: 

The Correct Creed Concerning the Ruling on Those who Commit Major Sins – Dr. Saleh As-Saleh [Audio|En]

As for the Ahl-ul-Sunnah wal-Jammah, and they are the Companions of the Prophet -sallAllaahu alayhi wa sallam– and those who followed them in goodness, they say that the sinner does not stay in the Hell-Fire for eternity as a long as he does not make something prohibited as permissible.  However, if he dies knowing that it is a sin, but the Shaytaan prompted him to commit the sin, then he does not stay in the Hell-Fire for eternity, in fact he is under the Will of Allaah, if Allaah wants He will pardon him and enter him into Paradise due to his Islaam and Eemaan and if Allaah wants, He will punish him in the Hell-Fire according to the amount of sin, then after he has been purified and cleared Allaah will take him out of the Hell-Fire to Paradise.

.. Therefore, whatever is less than Shirk then it is under the Will of Allaah, and committing suicide is less then Shirk, likewise is Zina (adultery & fornication), stealing and drinking alcohol.  All of these things are sins that are less than Shirk, and those who carry them out are under the Will of Allaah.  If a person dies while committing that sin then it is up to Allaah – Subhanahu – if He wants to forgive him due to righteous actions and the Islaam which is with him, or if Allaah wants, He will punish him in the Hell-Fire according to the amount of sins that he had committed.

– Ibn Baaz (Ref Here)

[Alternative Download Link]

Posted from : Audio Series : 
The Correct Creed – Based upon the book of Shaykh al Burjiss

Related Links:

  1. Rebelling with the Sword and Performing Takfeer Due to Major Sins – Imaam ad-Dhahabi
  2. The Ruling of Committing Suicide & not having Patience upon Trials – Ibn Baaz
  3. None of you should die Except while he is having good thoughts about Allah – Imam Nawawī’s & al-Manāwī
  4. The Fitnah of Takfeer (Imputing kufr on Muslims) – Dr Saleh as Saleh
  5. Hypocrisy in Belief (Nifaaq I’tiqaadee) and Hypocrisy in Action (Nifaaq ‘Amaliy) – Shaykh Salih Fawzaan

Some Actions which Conflict with Aqeedah & Tawheed

Some Actions which Conflict with Aqeedah & Tawheed

1 – Reading Star Signs

Shaykh Salih Alaa ash – Shaykh -hafidhullaah- said :

‘Whoever reads the page which contains star signs and he knows the star sign of when he was born, or he knows that star sign which is significant for him, and he reads the comments mentioned in that star sign then it is as if he has asked a soothsayer/fortune teller. So his prayer would not be accepted for forty days.

If he attests to it and believes in that star sign then he has disbelieved in that which was revealed to Muhammad – sallAllaahu alayhi wa sallam- . . .’ (the Shaykh continues saying: ) ‘and if he brings home newspapers which contain these type of things then it is as if he brought a soothsayer / fortune teller into his house.’

[Tamheed Sharh Kitaab al Tawheed p. 349 ]

2 – Watching Magical Acrobatic Stunts & Circus Antics

Shaykh Salih Al-Fawzaan -hafidhullaah- said :

‘It is not permissible to use magic in the form of acrobatic stunts or circus antics or anything similar to that. Like the one who pulls a car with his hair, or a car is driven over him and does not harm him. . . . . all of this is magical imagery, so it is not allowed to perform it or to be happy with it, nor to attract your friends to do this in front of Muslims. Because it is clear evil, it is obligatory to reject and terminate it and to cleanse the Muslim lands of it . . . if those who go to see magic in the form of acrobatic stunts even though they are not pleased with going to see them, they have carried out something which is prohibited and they are sinful for it.

If they are pleased with this and they know that this is done by magic then they have fallen into disbelief because of it.’

[Daroos fee sharh Nawaqid al Islaam p. 152-156]

3 – Wearing an Engagement Ring

This enters under the saying of the Messenger – sallAllaahu alayhi wa sallam:

‘Indeed incantations, amulets and Tiwalah [1] (a form of magic) are Shirk.’

Collected by Ahmad and Abu Dawood.

Shaykh Muhammad Ibn Uthaymeen -rahimullaah – gave the example that an engagement ring is a Tiwalah and he explained:

‘If the people believe that it can benefit or harm, then with this intention it is from the minor Shirk, and even if this intention is not there – and this is highly unlikely that he does not have this intention – it is resemblance of the Christians since it is taken from them.’

[Al-Qawl al-Mufeed ala Kitaab al Tawheed 1 /228-229]

4 – Wearing Brass Bracelets to Battle Against Rheumatism

Shaykh AbdulAziz Ibn Baz – rahimullaah – said regarding these type of bracelets after having exhausted all the evidences:

‘The opinion which I hold in this issue is leaving these previously mentioned bracelets and not to use them; this is to block the path leading to Shirk, to terminate the aspect of any Fitnah with these bracelets and to incline to them, also that souls become attached to them.

Also, in having the incentive in turning the Muslim with his heart to Allaah -Subhanahu- and to have trust in Him, and reliance on Him sufficing with the means which are in accordance with the Sharia’ and their allowance is well known with committing Shirk.’

[Majmoo’ Fatawa ash-Shaykh Ibn Baaz vol.1 p.207]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

[1] See for a further explanation:
https://followingthesunnah.wordpress.com/2008/05/18/part-25-ahadeeth-of-tawheed-from-the-aspectsof-shirk/

[PDF Download]

Sourcehttps://followingthesunnah.wordpress.com

Muslim ummah is divided into three groups with respect to Allaah’s Pre-Decree – Shaykh Uthaymeen

O Brothers, know that the Muslim ummah is divided into three groups with respect to Allaah’s Pre-Decree:

The First Group:

They went overboard in their affirmation of Allaah’s Pre-Decree, denying that the human being has any ability or choice in the matter. They hold that “A person has no ability or choice – he is controlled and has no free will, just like a tree when it is blown by the wind.” They do not distinguish between a person’s action that occur as a result of his choice and an action of his that occurs without him choosing so. No doubt, these people are astray, because what is known from the Religion by necessity, and from the intellect and customs, is that a human being knows the difference between an action he chooses to do and an action he is forced into doing.

The Second Group:

They went to extremes in their affirmation of a person’s ability and choice, such that they negated Allaah having any part in Willing or Choosing or Creating what action a person does. And they claimed that a person is independently responsible for producing his action. This is such that a group amongst them went too far, saying: “Allaah does not know what actions His servants will do until after it occurs from them.” These people have also gone to extremes and shown great radicalism in affirming a human being’s ability and choice.

The Third Group:

These are the ones who truly believe, and so Allaah has guided them concerning that which is disagreed upon from the truth. They are Ahlus-Sunnah wal-Jamaa’ah. They have treaded the moderate path and the middle course, which is based on religious and logical proofs and evidences.

And they say: The actions that Allaah introduces into existence are divided into two types:

First: The actions from Allaah that He causes to occur in His Creation. No one has any choice in regard to these actions, and they are such as when rain descends, when the earth produces vegetation, when life or death occurs, when health or sickness befalls and so on and so forth – from the many things that can be observed occurring within the creation. Without doubt, no one has any part in choosing or willing for these things to transpire, but rather it is only Allaah who wills that to happen.

Second: The actions that the creation, i.e. all of the various types of creatures that possess a willingness, do. These actions occur as a result their choosing and wanting to do them, since Allaah gave them the ability to do that, as He says:

“To whoever amongst you wills to go straight.” [Surah At-Takweer: 28]

And He says:

“Among you is he who desires the worldly life and among you is he who desires the Hereafter.” [Surah Aali ‘Imraan: 152]

And He says:

“So whoever wishes, then let him believe, and whoever wishes then let him disbelieve.” [Surah Al-Kahf: 29]

A human being knows the difference between what occurs from him as a result of his own free will and what occurs from him as a result of being compelled and forced. So for example, when a human being climbs a ladder to get to the roof of a house, he ascends the ladder out of his own free will, and while knowing that he freely chose to do so. But when he trips and falls down from the roof, he knows that he did not choose to do that. So he can tell the difference between these two actions – that he freely chose to do the former, while he was compelled to do the latter. Every human being knows this.

Likewise, when a person is stricken with a sickness in which his urine constantly flows out, this urine comes out from him without his desiring or choosing that. But when he is in a healthy state and free from this sickness, the urine comes out from him when he wills and chooses. So he knows the difference between this and that. No one can deny the difference between the two.

And the same goes with everything else that occurs to a person – he can tell the difference between what occurs due to his free will and what occurs due to his being coerced and forced. As a matter of fact, due to Allaah’s Mercy there are some actions a person may do on his own free will, yet not be held accountable for any of them, as is the case with a person when he sleeps or forgets. In the story of the people of the Cave, Allaah tells us:

“And you would have thought them to be awake whereas they were asleep. And We turned them on their right and on their left sides.” [Surah Al-Kahf: 18]

They were the ones who turned around in their sleep, yet Allaah ascribes the action to Himself. This is because when a person sleeps, he has no choice or free will in his actions, and he will not be held accountable for actions done in this state, so the act is attributed to Allaah. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever forgets while fasting, and eats or drinks, then he should complete his fast because it was only Allaah who fed him and gave him to drink.” [2] So he (sallAllaahu ‘alayhi wa sallam) attributed this act of feeding and quenching thirst to Allaah, because the action occurred from the individual without him being aware of it, so it is as if it happened without him choosing to do it.

All of us know the difference between when a person experiences pain or joy within himself at times without choosing so, and not knowing the reason why and between him experiencing these pains or these joys as a result of an act that he did himself. This matter, all praise be to Allaah is clear and there is no confusion over it.

O brothers: If we were to take the view of the first group (i.e. the Jabariyyah) who went to extremes in affirming the Divine Pre-Decree, the Religion would be invalidated from its very foundation. This is since the belief that a person has no choice or free will in his actions necessitates that he not be praised for a praiseworthy act or that he be blamed for a blameworthy act, since in reality they were not done by his choice or free will. So then this would mean that Allaah, may He be far removed from it, is oppressing those who sin when He punishes and recompenses them for their acts because He has punished them for something they had no free choice or free will in! This no doubt clearly contradicts the Qur’aan. Allaah says:

“And his companion (angel) will say: ‘Here is (his record) ready with me!’ (Allaah will say to the angels): ‘Both of you, throw into the Hellfire every stubborn disbeliever, hinderer of good, transgressor, doubter, he who set up another god with Allaah. So both of you cast him into the Severe Torment.’ His (devil) companion will say: ‘Our Lord! I did not push him to transgress, but rather it was he himself who was in error, far astray. Allaah will say: ‘Do not dispute in front of Me, I had already sent the threat to you in advance. The Word (Ordainment) that comes from Me cannot be changed, and I am not unjust to the slaves.’” [Surah Qaaf: 23-29]

So Allaah clarifies that this punishment is not oppression from Him, but rather that it is complete justice since He had previously given them a warning and clarified to them the various paths and explained the truth and falsehood to them, but they chose for themselves the path of falsehood. So there didn’t remain any proof for them before Allaah.

And if we were to take this false view, it would invalidate Allaah’s statement:

“Messengers, bearing glad tidings and warning in order that mankind would not have any argument (i.e. proof) against Allaah after the (coming of) Messengers.” [Surah An-Nisaa: 165]

Allaah denies that mankind should have any excuses after the sending of Messengers because the proof has been established against them with that. So if the Divine PreDecree was an excuse for them, this excuse would be infinite even after the advent of the messengers since Allaah’s Pre-Decree did not cease and will not cease to exist before and after the sending of messengers. So therefore, this view is invalidated by the religious texts, and it is invalidated by reality, as we have explained in the previous examples.

As for those who hold the second view, then the religious texts and reality also refute them since the texts clearly state that a person’s will is subject to Allaah’s Will:

“To whoever amongst you wills to go straight. However, you cannot will unless Allaah, Lord of the Universe, wills.” [Surah At-Takweer: 28-29]

“And your Lord creates whatever He wills and chooses.” [Surah Al-Qasas: 68]

“And Allaah calls (you) to the Abode of Peace, and guides whomever He wills to the Straight Path.” [Surah Yoonus: 25]

Those who hold this view (i.e. the Qadariyyah) are in reality invalidating one of the aspects of Allaah’s Lordship, and they are also claiming that there can be found in Allaah’s dominion that which Allaah did not will or create, when in fact Allaah wills everything, creates everything and has pre-decreed everything. They also contradict that which is known by necessity, which is that everything that is created belongs to Allaah, their essence as well as their attributes, there being no distinction between the attribute and the essence. Therefore, everything belongs to Allaah so it is not possible for there to be anything in His dominion that He did not desire. So what path should a person take and what is his solution if Allaah has pre-decreed that He go astray and not be guided?

We say: The answer to this is that Allaah only guides those who deserve to be guided, and He leads astray only those who deserve to be led astray. Allaah says: “So when they turned away, Allaah turned their hearts away.” [Surah As-Saff: 5] And He says:

“So because they breached their covenant, We cursed them and made their hearts grow hard. They change the words from their (right) places and have abandoned a good part of the Message that was sent to them.” [Surah AlMaa’idah: 13] So Allaah clarified that what caused the person to go astray was himself. A person, as we have explained previously, doesn’t know what Allaah has pre-decreed for him since he doesn’t know what has been pre-decreed until after it occurs. So he doesn’t know if Allaah has decreed for him to be astray or guided. So if this is the case, how can he take the path of misguidance, then use as an excuse the argument that this is what Allaah willed for him? Wouldn’t it be more befitting for him to tread the path of guidance and then say that Allah has guided me to the Straight Path?

Is it right for him to be a Jabaree, i.e. claim that he is forced, when he is misguided, and a Qadaree, i.e. that Allaah has no part in his deeds, when he obeys?! Never! II does not befit a person to claim that he was forced when he finds himself upon misguidance and sin. So when he goes astray and disobeys Allaah, he says: “This is something that has been written and pre-decreed for me, and I am not able to remove myself from what Allaah has ordained for me.” Yet when he does good deeds and Allaah grants him obedience and guidance, he claims that this came solely from himself, saying: “I attained this by myself.” So he becomes a Qadaree when it comes to guidance and a Jabaree when it comes to disobedience. This is not possible ever. So in reality, a person has ability and will. The door to guidance is not any more hidden than the door to sustenance and the door to seeking knowledge. A person, as is well known to everybody, has pre-decreed for him whatever he has from sustenance. But yet in spite of this, he strives for the means of sustenance in his country and outside of it, on the right and on the left. He doesn’t just sit at home and say: “Provision has been pre-decreed for me and it will come to me.” On the contrary, he strives for the means of sustenance.

Yet sustenance itself goes hand and hand with actions/works, as has been authentically reported on the Prophet, in the narration of Ibn Mas’ood, who said that he (sallAllaahu ‘alayhi wa sallam) said: “Verily, the creation of each of you is brought together in his mother’s womb for forty days in the form of a seed. Then he becomes a clot of blood for the same amount of time, then a morsel of flesh for the same amount of time. Then an angel is sent to him and commanded with four things: to record his sustenance, his lifespan, his actions, and whether he will be miserable or happy.” [3]

So this sustenance is written just as the good and evil actions are written. So how is it that you can go here and there, traversing land and sea, seeking the sustenance of the world and yet you don’t perform any righteous deed seeking the sustenance of the Hereafter or the success of Paradise? Indeed, these two aspects are one and the same. There is no difference between the two of them. So likewise, you strive for your sustenance and you strive for your livelihood and to prolong your lifespan.

But when you become ill with a sickness, you travel through all the regions of the world looking for a skilled doctor who will cure your sickness. This is even though whatever has been pre-decreed for you as your lifespan will come to be and it will not increase or decrease. Yet you do not rely on this and say: “I will remain sick and bedridden at home, and if Allaah has decreed that my lifespan will be prolonged, then it will be prolonged.” Rather, we will find you striving with all of your might and energy to find a doctor whom you regard will be the best one at whose hands Allaah will ordain your recovery. So why don’t you do acts for the Hereafter and righteous deeds the same way you do acts for this worldly life?

We stated previously that: The Divine Pre-Ordainment is a hidden secret, you have no way of finding out about it. So right now, you are between two paths – a path that will take you to salvation and success, and a path that will take you to destruction and regret. So right now, you are standing between these two paths with a free choice. There is no one in front of you preventing you from taking the right path or the left path. If you wish, you can go here, and if you wish, you can go there. So how can you take the left path and say: “This has been pre-decreed for me!” Isn’t it more befitting for you to take the right path and say: “This has been pre-decreed for me?!”

And if you want to go on a journey to some other country and before you lies two roads, one of which is paved, short and safe, while the other is unpaved, long and dangerous, we would find you choosing the short, paved and safe road and not the other one. So this figurative road is similar to it and doesn’t differ from it at all. However, it is the souls and desires that sometimes govern and take over the mind. The believer must take over and control his desires. And when his mind judges, the mind, according to its correct meaning, should prevent a person from what harms it and lead it to what benefits and pleases it.

With this it becomes clear that people have a free choice when it comes to their actions, and that they are not coerced. And just as he has a free choice in the acts of his worldly affairs, if he wills he will put out this product or make that his business, then likewise he has a free choice with regard to the affairs of the Hereafter. In fact, the paths of the Hereafter are clearer by far than the paths of this worldly life, because the One who clarifies the paths of the Hereafter is Allaah, in His Book and upon the tongue of His Messenger (sallAllaahu ‘alayhi wa sallam). So the paths of the Hereafter are clearer and more lucid than the paths of the worldly life. But in spite of this, people still tread the paths of the worldly life, which have no guaranteed results and abandon the paths of the Hereafter, whose results are guaranteed and known since they are affirmed by Allaah’s promise, and Allaah does not break His promises.

Having said this, we say that Ahlus-Sunnah wal-Jamaa’ah affirm all of this and make it their Creed and Belief that: A person acts on his own free will and says what he wants. However, his desire and choosing are subject to Allaah’s Will and Desire. Furthermore, Ahlus-Sunnah wal-Jamaa’ah believe that Allaah’s Will is subject to His Wisdom, and that it is not a pure and absolute Will, but rather a will that is dependent on His Wisdom. This is because one of Allaah’s Names is Al-Hakeem (The MostWise), and the Most-Wise is the One who judges matters precisely realistically and religiously.

And based on His Wisdom, He decrees guidance for the one who desires it and for the one whom He knows wants the truth and whose heart is upon steadfastness. And He decrees misguidance for the one who is not like this – the one who when Islaam is presented to him, his heart becomes constricted as if he were being forced to ascend to the sky. So Allaah’s Wisdom refuses to let this person be from among the guided, unless Allaah renews his determination for him and changes his desire to another desire. And Allaah is Able to do all things. However, Allaah’s Wisdom insists that the causes be closely linked to the effects.

[2] Saheeh Muslim: Book of Fasting (1155)
[3] Saheeh Al-Bukhaaree: Book of the Beginning of Creation (3208) and Saheeh Muslim: Book of Divine Pre-Decree (2643)

Posted from al-ibaanah eBook: 

The Divine Pre-Decree and Ordainment of Allaah (Al-Qadaa wal-Qadar) – Shaykh Uthaymeen

Benefit: Defaming the Companions is equal to Defaming the Religion itself – Shaykh Abdul-Muhsin

One thing we must understand is that defaming these chosen and unique individuals is equal to defaming the Religion itself, since it was none other than them who passed the Religion down to those who came after them.

And we already mentioned the words of Abu Zur’ah, in which he said:

“The only ones who brought this Qur’aan and Sunan (plural of Sunnah) to us are the Companions of Allaah’s Messenger. (So) they only wish to disparage and demolish our witnesses so that they can nullify the Book and the Sunnah, whereas they are more deserving of being disparaged for they are the heretics (zanaadiqah).”

This refers to those who seek to belittle any of the Companions. It implies that the one who defames them does not harm them in the least but rather he only benefits them, based on afore-mentioned hadeeth of the “bankrupt person.” The one who defames them only causes harm to himself. So whoever finds in his heart love for them and a lack of hatred for them, and withholds his tongue from mentioning anything but good about them, then he should praise Allaah for this blessing. And He should ask Allaah to keep him firm upon this guidance. And whoever holds any hatred for them in his heart and his tongue is loose in mentioning them with that which does not befit them, then he must fear Allaah and desist from these crimes. And he must repent to Allaah while the door of repentance remains open in front of him, before he regrets it at a time when regrets will be of no benefit.

Our Lord do not cause our hearts to go astray after having guided us and grant us mercy from Yourself, indeed You are the One who grants all requests.

“Our Lord! Forgive us and our brothers who preceded us in Faith. And put not in our hearts any hatred against those who have believed. Our Lord, You are indeed full of kindness, most Merciful.”

Posted from : The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Companions – Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad, al-ibaanah eBook

Reference: AbdurRahman.Org

“I am Allaah’s Slave and His Messenger” – Compiled & Translated by Dawud Burbank

بسم الله الرحمن الرحيم 

IMAAM AN-NASAA·EE reported in his “`Amalul-Yawm wal Laylah” (no. 250):

<<Aboo Bakr ibn Naafi` related to us, saying: Bahz narrated to us, saying: Hammaad ibn Salamah narrated to us, saying: Thaabit narrated to us: from Anas:

that some people said to Allaah’s Messenger (صلى الله عليه و سلم): “O best one of us, and the son of the best of us! O our chief and the son of our chief!” So Allaah’s Messenger (صلى الله عليه و سلم) said: << O people! Say what you have to say, and do not let Satan mislead you into following desires. I do not want you to raise me above the position which Allaah -the Most High – gave to me. I am Muhammad the son of ‘Abdullaah. His Slave and His Messenger. >>

Also reported by Ahmad, Ibn Humayd in “al-Muntakhab”, Ibn Mandah in “atTawheed”, and others.

Shaikh al-Albaanee said: “Its chain of narration is “Saheeh” to the standard of Muslim.” [“Ghaayatul-Maraam” (no. 127); “as-Saheehah” (nos. 1097 & 1572).

***

Shaikh Saalih al-Fawzaan -hafizahullaah- said in “I`aanatul-mustafeed bisharh Kitaabit-Tawheed” (2/435- ):

“…Their saying: “O our chief and the son of our chief!” was something the Prophet (صلى الله عليه و سلم) rebuked; and likewise their saying: “O best one of us and the son of the best of us! “The Prophet (صلى الله عليه و سلم) also criticised this, because the Messenger (صلى الله عليه و سلم) did not desire praise. Rather he wanted to be described with that which Allaah-the Most High – described him with: with Messengership and Prophethood, and that is sufficient honour for him (صلى الله عليه و سلم).

His saying: << And do not let Satan mislead you into following desires ( laa yastahwiyannakumush-Shaytaan). >> : (yastahwiyannakum) means: that he leads you into following desires which lead away from the path of Allaah -the Mighty and Majestic; or it is from “al-Hawiyy”, which means falling into destruction; meaning: let not Satan cause you to fall into misguidance, or let him not cause you to fall into desires which lead you astray from the path of Allaah -the Mighty and Majestic; for Satan misleads people in gradual stages, until he brings about their destruction. So the Muslim should be aware of Satan, and his misleading in gradual stages, and his leading into following desires. He should not relax with regard to Satan about anything, even if it is something slight, since it will become greater and larger.

Then he (صلى الله عليه و سلم) said:

<< I am Muhammad, Allaah’s Slave and His Messenger. >>

This is the correct way to mention him (صلى الله عليه و سلم) with praise: servitude and Messengership.

<< I do not love that you raise me above the position which Allaah -the Mighty and Majestic-gave to me. >>

This is the wisdom behind his (صلى الله عليه و سلم) forbiddance: that he feared for them, in their praising of him, that they would raise him above the position which Allaah gave to him; and that is Servitude (`Uboodiyyah) and Messengership (Risaalah). So he feared that they would start to believe that he had some aspects of Lordship ( Ruboobiyyah), just as happened to the Christians with regard to `Eesaa -`alaihis-Salaatu was-Salaam.

So the saying “His Slave” (`Abduhu ) prevents excessive praise (ghuluww); and the saying “His Messenger” (Rasooluhu) prevents belittlement of him (صلى الله عليه و سلم). So you should not just say that he is only a man and a human, and think that he has no distinction over the rest of mankind, as is said by the Unbelievers:

“You are nothing but a man like us” [Sooratush-Shu`araa·. (26): 154]

SO THESE TWO HADEETH [1] GIVE US SOME TREMENDOUS POINTS OF BENEFIT:

[1] i.e. This hadeeth along with a similar hadeeth of `Abdullaah ibn ash-Shikhkheerradiyallaahu `anhu.

THE FIRST POINT OF BENEFIT:

Is a warning against going beyond the limits (al-ghuluww) with regard to him (صلى الله عليه و سلم), by way of excessive praise; and that he should only be described with those attributes given to him by Allaah: Servitude ( al-`Uboodiyyah) and Messengership (ar-Risaalah).

As for going beyond the limits regarding him, and describing him as removing troubles and forgiving sins, and that rescue and relief can be sought from him- `alaihis-Salaatu was-Salaam-after his death: as actually occurs with many of those who have deviated today, in what they call “poems of praise of the Prophet”- such as “al-Burdah” of al-Boosayree; and its like from what has been said by the deviants; then this is excessiveness ( ghuluww) which has led to shirk; such as the saying of al-Boosayree:

‘O noblest one of the creation! I have none to seek protection
and shelter with besides you, when disasters strike;
And if you do not take hold of my hand in the Hereafter,
as a favour from you, then O how I shall fall!
Since from your generosity comes the whole world and its treasures;
and from your knowledge is the knowledge of the Preserved Tablet and the Pen.’

This is going beyond the due limits (ghuluww), and Allaah’s refuge is sought, which led to Unbelief and Shirk, to such an extent the he did not leave anything for Allaah at all! He ascribed everything to the Messenger (صلى الله عليه و سلم): This world and the Hereafter ascribed to the Messenger. The Preserved Tablet and the Pen ascribed to the Messenger. That none can save from the Torment on the Day of Resurrection except the Messenger. So what then remains for Allaah- the Mighty and Majestic?

This is a poem which they circulate, memorise, and recite during the “mawlid” (Innovated birthday celebrations). Likewise other poems of Kufr and Shirk, particularly that which they recite during the innovated mawlid (birthday celebrations) from poems of Shirk. The cause of all of this is exceeding the bounds (ghuluww) with regard to the Messenger (صلى الله عليه و سلم).

As for praising him (صلى الله عليه و سلم) with that which Allaah described him with, that he is a Slave [of Allaah] (`Abd) and Messenger (Rasool), and that he is the best of the creation, then there is no harm in this ; just as occurs in the poetry of the Companions who praised him, like the poetry of Hassaan ibn Thaabit, and Ka`b ibn Zuhayr, and likewise Ka`b ibn Maalik, and `Abdullaah ibn Rawaahah.

These are pure and good poems. The Prophet (صلى الله عليه و سلم) heard them and approved of them because they did not contain any excessive praise (ghuluww); rather they contained a mention of his (صلى الله عليه و سلم) characteristics…. >>. ”

***

Shaikh Muhammad ibn Saalih al-`Uthaymeen – rahimahullaah- said in “alQawlul-Mufeed `alaa Kitaabit-Tawheed”. ( 2/519-521):

“His saying: “I am Muhammad, the Slave of Allaah and His Messenger”: Muhammad is his personal name and “`Abdullaah’ (Allaah’s Slave) and “Rasooluhu” (His Messenger) are two attributes of his; and these two characteristics are the finest and most profound of the characteristics of the Messenger (صلى الله عليه و سلم). So therefore Allaah -the Most High – described him with Servitude with regard to the greatest of positions:

in the position of His sending the Qur·aan down to him. He-the Most High – said:

“Exalted is He who sent down the Criterion to His Slave” [Sooratul-Furqaan (25):1]

and He described him with it in the situation of the Night-Journey. He-the Most High – said:

“Perfect is He who took His Slave on a journey by night” [Sooratul-Israa· (17):1]

and He described him with it in the situation of his ascent through the heavens. He -the Most High – said:

“So He revealed to His Slave whatever He revealed” [Sooratun-Najm (53): 10]

and He described him with it in the situation of defending him and challenging his opponents. He-the Most High – said:

“And if you are in doubt concerning that which We sent down to Our Slave” [Sooratul-Baqarah (2):23]

and the same was the case with the (rest of the) Prophets, such as in His Saying – He the Most High:

“O descendants of those whom We carried in the ship along with Nooh. Indeed he was a thankful slave” [Sooratul-Israa· (17): 3]

So this is a special and specific Servitude, and it is the highest of the types of servitude. Then servitude to Allaah is the greatest of the attributes of mankind, since man will either worship Allaah or Satan. He-the Most High – said:

“Did I not command you, O descendants of Aadam, that you should not worship Satan. Indeed he is a clear enemy to you. And that you should worship Me alone. That is the Straight Path” [Soorah YaaSeen: (36):60-61]

Ibnul-Qayyim said:

“They fled away from the Servitude for which they were created, and were afflicted instead with servitude to the self and to Satan… (And His Messenger): Meaning: The One sent by Him to the whole of mankind. He- the Most High – said:

“Say: O Muhammad! I am indeed the Messenger of Allaah to you all” [Sooratul-A`raaf (7):158]

And Allaah’s Messenger (صلى الله عليه و سلم) is at the pinnacle of the levels of righteousness. He the Most High – said:

“And whoever obeys Allaah and the Messenger, then they will be along with those whom Allaah has bestowed favour upon; from the Prophets, their true and sincere followers, the martyrs, and the righteous; and what a fine company they are” [Sooratun-Nisaa· (4):69]

So amongst the Prophets was the Messenger (صلى الله عليه و سلم), indeed he was the most excellent of them…

And two groups went to extreme with regard to the Messenger (صلى الله عليه و سلم)

A group who went to such an extreme that they worshipped him, and they took him for times of ease and hardship, and they worshipped him and called upon him besides Allaah;

A group denied him; and claimed that he was a liar, a sorcerer, a poet, a madman, a soothsayer, and the like;

And his saying “Allaah’s Slave and His Messenger’ is a refutation of both of the groups…”

***

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

[Download PDF Here]

Posted fromhttps://alitisaambissunnah.wordpress.com

Related Links :

Committing Shirk in the Messengership of the Prophet ﷺ 

Writing ‘Ya Allaah & Ya Muhammad’ – Shaykh Rabee ibn Haadee

Ruling on Tabarruk by the Prophet’s ﷺ relics and supplicating to him – Shaik ibn Baaz

The Messenger ﷺ  did not stretch his hand from his grave to anyone – Ibn Baaz

Does the Prophet ﷺ have the knowledge of the unseen ? Dr. Saleh as-Saleh [Audio|En]

Was the Prophet ﷺ  created from light? – Al-Lajnah al-Daa’imah

Is the Prophet ﷺ Alive Now in his Grave ? – Dr. Saleh as Saleh [Audio|En]

Say (O Muhammad ﷺ): “I am only a man” – Explanation by Shaykh al-Fawzaan

Ruling On Qasidat al-Burda – Al´Allâmah ibn al-ʻUthaymīn [Video|Ar-En]

Q&A on The Qasidah Burdah of Busairi and the Ash’ari’s – Al-‘Allaamah Saalih al-Fawzaan [Video|Ar-En Subtitles]

Learn about our Prophet Muhammad (صلى الله عليه و سلم) – http://salaf-us-saalih.com/muhammad

10 Points Of Benefit Concerning The Creed Of Al-Allaamah Abdul Muhsin Al-Badr – Abu Muhammad al-Maghribee [Audio|En]

Part 01: Listen / Download Mp3 Here (Time 58:00)

Part 02: Listen / Download Mp3 Here (Time 51:39)

Part 03: Listen / Download Mp3 Here (Time 01:01:46)

Part 04: Listen / Download Mp3 Here (Time 50:52)

Part 05: Listen / Download Mp3 Here (Time 46:26)

Part 06: Listen / Download Mp3 Here (Time 45:30)

Part 07: Listen / Download Mp3 Here (Time 42:44)

Part 08: Listen / Download Mp3 Here (Time 39:38)

Part 09: Listen / Download Mp3 Here (Time 40:39)

Part 10: Listen / Download Mp3 Here (Time 50:21)

Posted fromhttp://followthesalaf.com/home/?tag=10+Points+on+Creed

Was the Prophet (صلى الله عليه و سلم) Bewitched? – Shaykh Ibn Utahymeen

Question 43: It was reported from the Prophet (صلى الله عليه و سلم) that he was bewitched. So we would like you to talk about the means by which he (صلى الله عليه و سلم) was bewitched. Furthermore, is it contradictory to the status of Prophethood that bewitchment of the Prophet (صلى الله عليه و سلم) took place?

The Answer: It has been confirmed in the Saheehayn (al- Bukhaaree and Muslim collections of Ahaadeeth) and in other traditions that the Prophet (صلى الله عليه و سلم) was enchanted. His bewitchment, however, did not affect him from the aspect of Legislation or Revelation. The utmost thing in this respect is that he (صلى الله عليه و سلم) reached a stage whereby he began to fancy that he was doing a thing which he was not actually doing. The magic material intended for the Prophet (صلى الله عليه و سلم) was the cast of a Jew known by the name Labeed ibn al-A’sam. Allaah, The One free of all imperfection and The Most High, protected the Prophet (صلى الله عليه و سلم) from it, until he was informed of what occurred to him by way of inspiration. He used to seek refuge in Allaah against evil by the recitation of al-Mu’awwithatayn, soorat al- Falaq and soorat An-Naas.

And this kind of magic does not influence the state of Prophethood, since it did not affect the behavior of the Prophet (صلى الله عليه و سلم) regarding the Revelation and acts of worship, as we have mentioned earlier. Some people have denied that the Prophet (صلى الله عليه و سلم) was bewitched under the pretext that such saying necessitates believing the unbelievers, and even the wrongdoers who said:

You follow none but a witched man. [Qur’aan, soorat al-Israa’ (17): 47].

There is no doubt, however, that such saying does not obligate approving those unbelievers and wrongdoers in what they have attributed to the Prophet (صلى الله عليه و سلم). Since they claim that the Messenger (صلى الله عليه و سلم) is bewitched in what he utters from Revelation, and what he has brought is mere hallucination, like the hallucination of the bewitched. However, the bewitching that occurred to the Prophet (صلى الله عليه و سلم) did not affect him in anything of the Revelation whatsoever, or in anything of the acts of worship. And it is forbidden that we deny his enchantment based upon our misunderstanding of the texts.

Posted from eBookUnderstanding Worship – Fiqh ul-‘Ibadah – QA Format – Ibn Uthaymeen – Dr Saleh as Saleh

Aqeedah (Creed and Belief) is the Foundation of the Religion – Shaykh Saalih al-Fawzaan | Dawud Burbank

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This short clip was extracted by AbdurRahman.Org from # 01 of the Audio Series: Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Transcription of the above audio clip:

Aqeedah (creed and belief) is the foundation of the religion and it (‘aqeedah) is what is contained in the testification (shahaadah) that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah. And it is the first pillar from the pillars of Islaam.[2]

So therefore, it is an obligation to give importance to it (`aqeedah) and to give care and attention to it and to acquire knowledge of it and knowledge of whatever will damage it so that the person can be upon clear insight and can be upon a correct creed and belief.

Since if the person’s religion is established upon a sound, correct foundation then it will be a straight and true religion that he is upon – one that is acceptable to Allaah and if it (his religion) is based upon a shaky or disturbed `aqeedah (creed) or if his religion is based upon an ‘aqeedah (creed) which is corrupt then his religion will not be correct and it will be without a foundation.

So, this is why the scholars rahimahumullaah used to give importance to the affair of ‘aqeedah and they were not laxed about explaining it in their lessons and whenever they had an opportunity. The later person used to transmit it from the one who came before him.

And the Companions radiyAllaahu `anhum did not have any doubts about what came in the Qur’aan and what came in the Sunnah of Allaah’s Messenger sallAllaahu`alayhi wa sallam. So their `aqeedah (creed and belief) was based upon the Book of Allaah and the Sunnah of Allaah’s Messenger sallAllaahu`alayhi wa sallam and they were not afflicted by any doubt in that regard nor any hesitation. So, whatever Allaah said and whatever His Messenger sallAllaahu`alayhi wa sallam said, they took it as their creed and belief and they took it as their religion. And they did not need any further book to be written for them after that since this was something fully accepted by them and something that was certain with them; their creed (‘aqeedah) was the Book and the Sunnah. And then their students proceeded upon that from the Taabi`een (the next generation after the Companions) – those who took from them. So, there was no disputing in `aqeedah (creed and belief); it was an affair which was fully accepted (undisputed); and their source was the Book and the Sunnah.

But when the sects and the differences arose and appeared, and when people entered into the religion who were such that the creed and `aqeedah was not firmly grounded in his heart or those who entered into Islaam whilst still carrying some deviated ideas with them, and when there arose in Islaam people who did not refer back to the Book nor to the Sunnah in `aqeedah, rather, they referred back to principles and methodologies which had been established by people of misguidance by themselves. When all of this happened then the a’immah (the imaams) of Islaam at this time needed to clarify (make explanation and clarification of) the correct `aqeedah (belief and creed) and they needed to carefully record it and write it down and narrate it from the scholars of the Ummah. So therefore, they wrote down the books of creed and belief and they gave attention to that; and this became a reference for those who came after them from the Ummah and it will be so until the establishment of the last Hour.

And this is an example of the Protection of Allaah, the Most High for this religion and Allaah’s taking care of this religion – that He provided for it trustworthy carriers to convey it just as it came from Allaah and His Messenger and to repel the false interpretations of the negators and the false declarations of the Creator’s being like the creation. So these scholars came and passed on as inheritance this creed (`aqeedah), the later ones taking it from the earlier ones.

And from as-Salaf as-Saalih (the pious predecessors) who used to be upon the sound and firm belief and creed (i`tiqaad) taken from Allaah’s Messenger sallAllaahu`alayhi wa sallam and from his Companions and from the Taabi`een were the four imaams: Imaam Aboo Haneefah, Imaam Maalik, Imaam ash-Shaafi`ee and Imaam Ahmad and others from the imaams, those who stood and defended the correct `aqeedah (belief and creed) and who confirmed it, explained it and taught it to the students.

And the followers of the four imaams (their students who came after them) used to give attention to this creed and belief; they used to study it and caused their students to learn it. And many books were written about it upon the methodology of the Book and the Sunnah and upon what the chosen Messenger, al-Mustafaa sallAllaahu`alayhi wa sallam was upon and his companions radiyAllaahu `anhum and the Taabi`een. So, they refuted the false beliefs and the deviated beliefs, and they clearly explained how they were counterfeit and baseless. And the same was done by the imaams of hadeeth such as: Ishaaq ibn Raahawayh and al-Bukhaaree and Muslim and Imaam Ibn Khuzaymah and Imaam Ibn Qutaybah; and from the imaams of tafseer (explanation) of the Qur’aan such as Imaam at-Tabaree and Imaam Ibn Katheer and Imaam al-Baghwee and others from the imaams of tafseer.

They (all) wrote works in this regard (explaining the correct belief) and they called them Kutub As-Sunnah – books of the Sunnah; for example, Kitaab as-Sunnah of Ibn Abee `Aasim and the book as- Sunnah of `Abdullaah ibn Ahmad ibn Hanbal and the book as-Sunnah of Al-Khallaal and the book ash-Sharee`ah of Al-Aajurree and other than that.

Footnotes:

[2] As is shown by the hadeeth of Ibn `Umar radiyAllaahu anhumaa who said, “Allaah’s Messenger sallAllaahu`alayhi wa sallam said, ‘Islaam is built upon five: the shahaadah (testification) that none had the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah, and correct establishment of the prayer, and giving the zakaat, and the hajj, and fasting in Ramadaan’.” The hadeeth is reported by Bukhaaree as no.8 and reported by Muslim.

Visit the below Link to read more about Aqeedah
https://abdurrahman.org/belief/aqeedah

Faith In Everything That The Messenger Informed Of – Imaam Ibn Qudaamah Al-Maqdisee

We are obligated to have Faith in everything that the Prophet (sallAllaahu ‘alayhi wa sallam) informed us about and in what has been authentically attributed to him through reports, whether we witnessed it or it was hidden from us. We know that it is a reality and the truth. This is the same with regard to whether we comprehend it or we do not comprehend it.

We do not go beyond the outer actuality (i.e. literalness) of its meaning, such as the hadeeth concerning the Israa and the Mi’raaj.[20] It occurred while the Prophet was awake and not in a dream, for indeed the Quraish denied it and considered it something incredible. And they did not used to deny dreams.

Another example of that, is when the angel of death approached Moosaa in order to take his soul. He (Moosaa) struck him and gouged his eye, so he returned to his Lord who gave him his eye back.

Another example of that: are the signs of the Hour, such as the emergence of the Dajjaal, the descent of ‘Eesaa bin Maryam, who will then kill him, the coming out of Ya’jooj and Ma’jooj, the emergence of the Beast, the rising of the sun from the west, and all that is related to this from what has been authentically reported. [21]

The punishment and pleasure of the grave are true. The Prophet (sallAllaahu ‘alayhi wa sallam) would seek refuge from it (the punishment) and he commanded that it be done in every prayer.

The trial of the grave is true. The questioning of Munkar and Nakeer is true. The resurrection after death is true, and that will occur when Israafeel blows on the trumpet.

“And behold from the graves they will come out quickly to their Lord.” [Surah YaaSeen (36): 51]

Mankind will be gathered on the Day of Judgement, barefoot, naked, uncircumcised, and having nothing with them (i.e. possessions). They will stop at the final place of standing, until our Prophet (sallAllaahu ‘alayhi wa sallam) intercedes for them and

Allaah, Blessed and Exalted, reckons with them (i.e. judges them). The Balances will be set up, the records will be distributed and the pages containing the deeds of each individual will be dispersed into the right hands and the left hands.

“Then as for him who will be given his record in his right hand, he surely, will receive an easy reckoning. And will return back to his family in joy! But whoever is given his record behind his back (or in his left hand), he will invoke (for his) destruction. And he shall enter a blazing Fire and made to taste it’s burning flames.” [Surah Al-Inshiqaaq (84): 7-12]

The Balance (Al-Meezaan) has two scales and a tongue, with which it will weigh the deeds.

“Then those whose Balances (of good deeds) are heavy, they are the successful. And those whose Balances (of good deeds) are light, they are those who lose their own selves, in Hell will they abide.” [Surah Al-Mu’minoon (23): 102103]

Our Prophet Muhammad (sallAllaahu ‘alayhi wa sallam) will have the Fountain (AlHawd) on the Day of Judgement. Its water is whiter than milk and sweeter than honey. Its drinking vessels are as numerous as the stars in the sky. Whosoever drinks a serving from it, will never thirst again after that.

The Bridge is true. The righteous ones will cross it and the evil ones will fall from it.

Our Prophet (sallAllaahu ‘alayhi wa sallam) will intercede for the members of his ummah who have entered the Hellfire due to their major sins. Thus they will be extracted from it due to his (sallAllaahu ‘alayhi wa sallam) interceding (for them), but only after having been set ablaze and burned to ashes and charcoal. Then they will enter Paradise due to his intercession.

There will also be interceding done by the rest of the prophets, believers and angels. Allaah says:

“And they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him.” [Surah Al-Anbiyaa (21): 28]

The intercession of the interceders will be of no avail to the disbelievers. Paradise and the Hellfire are two creations that will not cease to exist. Paradise is the abode of the close friends of Allaah, while the Hellfire is the place of punishment for His enemies. The inhabitants of Paradise will abide therein (i.e. Paradise) forever.

“Verily, the sinful evildoers will be in the torment of Hell to abide therein forever. (Their torment) will not be lightened for them, and they will be plunged into destruction with deep regrets and sorrows.” [Surah Az-Zukhruf (43): 74-75]

Death will be brought in the form of a sturdy ram and slaughtered between Paradise and Hellfire. Then it will be said: “O inhabitants of Paradise! Eternity for you and no (more) death! And O inhabitants of Hellfire! Eternity for you and no (more) death!” [22]

Footnotes :

[22] Saheeh Al-Bukhaaree: Book of Commentary of Surah Maryam (no. 4730)
[20] See the hadeeth of Al-Bukhaaree (no. 3207) and Muslim (no. 164) from the report of Anas bin Maalik on the authority of Maalik bin Sa’sah.
[21] Refer to An-Nihaayah of Ibn Katheer (rahimahullaah) and Al-Idhaa’ah of Sideeq Hasan Khaan (rahimahullaah) for this.

Posted from : Sufficiency in Creed (Lum’at-ul-‘Itiqaad) –  Imaam Ibn Qudaamah Al-Maqdisee
http://salaf-us-saalih.com//2014/10/01/sufficiency-in-creed-lumat-ul-itiqaad-imaam-ibn-qudaamah/

Book Study : http://salaf-us-saalih.com/category/book-study/lumatul-ittiqaad/